چکیده:
The Arabic style is a Shanqiti theory that has been proposed as a permissible alternative in the Qur'an. Style literally means way and method and in the term the ways in which Arabic speakers express their intentions. Shanghiti has considered the two characteristics of truth and non-negation in the definition of the Arabic style, without reason. He borrowed the term from rhetoricians and used it against the law. He has divided the style into two types, asymmetrical and in need of symmetrical, and has used Arabic as a reason for it. But Shenghiti's claim about style has various criticisms. Lack of definition and expression of criteria for distinguishing style, as well as confiscation of desirable and verbal conflict are among the drawbacks. The requirement of style is spiritual and verbal sharing, which is opposed by the principle of non-sharing. This theory has not been considered by the commentators and also in the field of interpretation of the Qur'an, it can not provide a comprehensive interpretation of all verses.
خلاصه ماشینی:
He has divided Aslub into two types: without a context (qarinah) and requiring a context, and he has used Arabic usage, the claims of those who deny Majaz, and customary truth (al-haqiqah al-urfiyyah) as evidence for it.
Shanqiti's first evidence, which might be his most important argument for the Arabic Aslub, is the usage of the Arabs; in such a way that for the Quranic verses for which Majaz is claimed, he provides evidence from ancient Arabic speech, especially poems that have been left as a legacy; of course, he brings poems as evidence that have been cited by scholars of rhetoric regarding the same Majaz of the verse in question.
For example, Shanqiti claims that the word 'asad' (lion) in the language or custom of Arabic speakers has two literal meanings, rather than having a meaning in custom other than its linguistic meaning; therefore, Haqiqah Urfiyyah is relative and is measured against custom in contrast to Haqiqah Lughawiyyah, and it is considered two truths; whereas if it were alone and not measured against the linguistic truth, it would not be more than one truth; but in Arabic Aslub, relativity does not exist in this form, and without measurement, there are different literal meanings for the word.
d. : 3) and which Majaz would eliminate; therefore, the entire Quran must be literal truth; but it must be said that accepting the Arabic style as described by Shanqiti, which denies Majaz, in addition to causing great difficulty and affectation in explaining the verses, pulls the divine verses from their highest rhetorical level down to the lowest and most colloquial meaning (Ma'rifat, 1423: 142).
Conclusion Shanqiti's Arabic style is a theory in which Majaz in the Quran is denied, and all claimed instances of Majaz are given a real meaning.
(
, 
, 
)
